- published: 16 Nov 2009
- views: 52858
3:38
Epistle Theme Escaflowne Guymelef vs Dilandau (Chapter 14)
Yoko Kanno Eplistle VIdeoclip Escaflowne fight vs dilandau's guymelef fighter...
published: 16 Jan 2008
Epistle Theme Escaflowne Guymelef vs Dilandau (Chapter 14)
Yoko Kanno Eplistle VIdeoclip Escaflowne fight vs dilandau's guymelef fighter
- published: 16 Jan 2008
- views: 50115
56:31
The Epistle of Barnabas - Entire Book (Closed Captioned)
The Epistle of Barnabas - Entire Book (Closed Captioned)
Again, I know that the caption...
published: 11 Mar 2012
The Epistle of Barnabas - Entire Book (Closed Captioned)
The Epistle of Barnabas - Entire Book (Closed Captioned)
Again, I know that the caption track is not the same as the audio track, but again, it kind of gives you some perspective and even helps to clarify things sometimes. I'll just go with that.... It kind of sounds like a plausible excuse.
- published: 11 Mar 2012
- views: 2469
5:02
Epistle Acts 1:1-8 in Arabic
The beginning of the Acts of the Apostles, sung in Arabic with iconography and scenes of t...
published: 25 May 2007
Epistle Acts 1:1-8 in Arabic
The beginning of the Acts of the Apostles, sung in Arabic with iconography and scenes of the Holy Land. The music is from a recording of Catholic and Orthodox cantors. Chanted by: Reader Nader Hajjar.
Byzantine Liturgy comes from the traditions of the Saints Chrysostom and Basil (4th Century), used by both the Orthodox and some Eastern Catholic churches.
Epistle: Acts 1-8. For Pentecost weekend.
This work is in response to one of John Paul II's intentions. The communion of Catholic and Orthodox churches.
My hope is the Father; My refuge, the Son; My protection, the Holy Spirit.
Holy Trinity, glory to You.
A Melkite view on unity:
http://www.kalamation.com/HolyLand/ZoghbyUnity.html
- published: 25 May 2007
- views: 37857
8:53
First John 1/2 (First Epistle of John)
The First Epistle of John, usually referred to simply as First John and often written 1 Jo...
published: 18 Oct 2010
First John 1/2 (First Epistle of John)
The First Epistle of John, usually referred to simply as First John and often written 1 John, is a book of the New Testament. This fourth catholic or "general" epistle is attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John and the other two Epistles of John. This Epistle was written in Ephesus between the years 100-110. The work was written to counter the heresies that Jesus did not come "in the flesh," but only as a spirit. It also defined how Christians are to discern true teachers: by their ethics, their proclamation of Jesus in the flesh, and by their love.
Composition
The Epistle is traditionally held to have been composed by John the Evangelist, at Ephesus, when the writer was in advanced age. The epistle's content, language and conceptual style indicate that it may have had the same author as the Gospel of John, 2 John, and 3 John. Some modern scholars believe that the apostle John wrote none of the New Testament books traditionally attributed to him.
"There are no concrete indications of the identity of the author ... We find here a special form of the horatory or 'paraenetic' style... the writer has his own locutions which give a peculiar stamp to the work... a demonstrative is given first place in a sentence, looking forward to its definition or explanation usually after some article or conjunction... This is one of the features which by its frequency distinguishes the style of the epistle from that of the Gospel of John... He also 'uses the conditional sentence in a variety of rhetorical figures which are unknown to the gospel.'
Purpose
"The Fourth Gospel addresses itself to the challenges posed by Judaism and others outside Johannine circles who have rejected the community's vision of Jesus as preexistent Son, sent by the Father. The epistles" (First, Second, and Third John) "describe the fracturing of the Johannine community itself.
The author wrote the Epistle so that the joy of his audience would "be full" (1.4) and that they would "sin not" (2.1) and that "you who believe in the name of the Son of God... may know that you have eternal life" (5.13). It appears as though the author was concerned about heretical teachers that had been influencing churches under his care. Such teachers were considered Antichrists (2.18-19) who had once been church leaders but whose teaching became heterodox. It appears that these teachers taught that Jesus Christ was a Spirit being without a body (4.2), that his death on the cross was not as an atonement for sins (1.7). It appears that John might have also been rebuking a proto-Gnostic named Cerinthus, who also denied the humanity of Christ.
The purpose of the author (1:1-4) is to declare the Word of Life to those to whom he writes, in order that they might be united in fellowship with the Father and his Son Jesus Christ. He shows that the means of union with God are, (1) on the part of Christ, his atoning work (1:7; 2:2; 3:5; 4:10, 14; 5:11, 12) and his advocacy (2:1); and (2), on the part of man, holiness (1:6), obedience (2:3), purity (3:3), faith (3:23; 4:3; 5:5), and love (2:7, 8; 3:14; 4:7; 5:1).
Comma Johanneum
Among the most controversial verses of the Bible is an explicit reference to what some people consider the trinity, the Comma Johanneum, (1 John 5:7-8). These verses do not appear in any version of the text prior to the ninth century, but do appear in the King James Bible, something Isaac Newton commented on in An Historical Account of Two Notable Corruptions of Scripture. This is sometimes used as evidence to counter the King-James-Only Movement. About the year 800, the Comma appeared in some texts of the Latin Vulgate, and was subsequently translated into Greek and added to later Greek manuscripts. Bart Ehrman suggests in his book Misquoting Jesus that the King James Version would not have included the passage if Desiderius Erasmus had not given in to pressure to include it in the Textus Receptus even though he doubted its authenticity.
The majority of modern translations (for example English Standard Version and New American Standard Bible) do not include this text. Albert Barnes (1798--1870) said regarding its authenticity:
On the whole, therefore, the evidence seems to me to be clear that this passage is not a genuine portion of the inspired writings, and should not be appealed to in proof of the doctrine of the Trinity.
- published: 18 Oct 2010
- views: 1480
16:27
The Epistle of James - Audio Bible Reading ( New Testament / NASB )
Audio Bible / New Testament Playlist: http://www.youtube.com/view_play_list?p=8B99415A0015...
published: 06 May 2011
The Epistle of James - Audio Bible Reading ( New Testament / NASB )
Audio Bible / New Testament Playlist: http://www.youtube.com/view_play_list?p=8B99415A0015DA8D
The Epistle of James - Audio Bible Reading ( New Testament / NASB )
- published: 06 May 2011
- views: 5777
9:48
Epistle of Barnabas 1/7 (Voice)
The Epistle of Barnabas is a Greek treatise with some features of an epistle containing tw...
published: 10 Nov 2008
Epistle of Barnabas 1/7 (Voice)
The Epistle of Barnabas is a Greek treatise with some features of an epistle containing twenty-one chapters, preserved complete in the 4th century Codex Sinaiticus where it appears at the end of the New Testament. It is traditionally ascribed to Barnabas who is mentioned in the Acts of the Apostles, though some ascribe it to another apostolic father of the same name, a "Barnabas of Alexandria," or simply attribute it to an unknown early Christian teacher. A form of the Epistle 850 lines long is noted in the Latin list of canonical works in the 6th century Codex Claromontanus [1]. It is not to be confused with the Gospel of Barnabas.
Early citations
Toward the end of the second century Clement of Alexandria cites the Epistle. It is also appealed to by Origen of Alexandria. Eusebius, however, objected to it and ultimately the epistle disappeared from the appendix to the New Testament, or rather the appendix disappeared with the epistle. In the West the epistle never enjoyed canonical authority (though it stands beside the Epistle of James in the Latin manuscripts). In the East, the Stichometry of Nicephorus, the list appended by the 9th century Patriarch of Jerusalem to his Chronography, lists the Epistle of Barnabas in a secondary list, of books that are antilegomena— "disputed"— along with the Revelation of John, the Revelation of Peter and the Gospel of the Hebrews.
Origin of the Epistle of Barnabas
The first editor of the epistle, Hugo Menardus (1645) advocated the genuineness of its ascription to Barnabas, but the opinion to-day is that Barnabas was not the author. Many scholars today believe it was probably written in the years 70 131, and addressed to Christian Gentiles. In 16.3-4, the Epistle reads:
"Furthermore he says again, 'Behold, those who tore down this temple will themselves build it.' It is happening. For because of their fighting it was torn down by the enemies. And now the very servants of the enemies will themselves rebuild it."
This passage clearly places Barnabas after the destruction of the temple in AD 70. But it also places Barnabas before the Bar Kochba Revolt of AD 132, after which there could have been no hope that the Romans would help to rebuild the temple. The document must come from the period between the two revolts. The place of origin remains an open question, although the Greek-speaking Eastern Mediterranean appears most probable (Treat).
Although the work is not gnostic in a heterodox sense, the author, who considers himself to be a teacher to the unidentified audience to which he writes (see e.g. 9.9), intends to impart to his readers the perfect gnosis (special knowledge), that they may perceive that the Christians are the only true covenant people, and that the Jewish people had never been in a covenant with God. His polemics are, above all, directed against Judaizing Christians (see Ebionites, Nazarenes, Judaizing teachers).
In no other writing of that early time is the separation of the Gentile Christians from observant Jews so clearly insisted upon. The covenant promises, he maintains, belong only to the Christians (e.g. 4.6-8), and circumcision, and the entire Jewish sacrificial and ceremonial system are, according to him, due to misunderstanding. According to the author's conception, Jewish scriptures, rightly understood, contain no such injunctions (chapters 9-10). He is a thorough opponent to Jewish legalism, but by no means an antinomist. At some points the Epistle seems quite Pauline, as with its concept of atonement.
It is likely that, due to the resurgence of Judaism in the early second century, and the tolerance of the emperor Hadrian, Christians, such as the text's author, felt a need to polemically resist Jewish influences. In this case, the author seems to aim to demonstrate that Jewish understanding of the Mosaic legislation (Torah) is completely incorrect and can now be considered superseded, since in the author's view the Jewish scriptures foreshadowed Jesus and Christianity when rightly understood.
- published: 10 Nov 2008
- views: 5902
144:25
Unlocking the Epistle of James
As usual, when it comes to the Scriptures, there's a whole lot more than meets the eyes. T...
published: 08 Mar 2013
Unlocking the Epistle of James
As usual, when it comes to the Scriptures, there's a whole lot more than meets the eyes. The Epistle of James is no exception.
- published: 08 Mar 2013
- views: 417
3:27
While Heaven Wept - Epistle No. 81
While Heaven Wept: Of Empires Forlorn (2003)
progressive doom heavy metal
Tom Phillips --...
published: 03 Sep 2012
While Heaven Wept - Epistle No. 81
While Heaven Wept: Of Empires Forlorn (2003)
progressive doom heavy metal
Tom Phillips -- guitars, keyboards, vocals
Jim Hunter -- bass, vocals
Jason Gray -- drums
Scott Loose -- guitars
lyrics:
mark how our shadow, Mark Movits, mon freer
one small darkness encloses
how gold and purple that shovel there
to rags and rubbish disposes
Charon beckons from tumultuous waves
then trice this ancient digger of graves
for thee ne'er grape skin shall glister
wherefore my Movits come help me to raise
a gravestone over our sister
even desirous and modest abode
under the sighing branches
where time and death, a marriage forebode
twixt beauty and ugliness ashes
to thee ne'er jealousy findeth her way
nor happiness footstep, swift to stray
flitteth amid these barrows
even enmity armed, as thou serest this day
piously breakout her arrow
the little bell echoes the great bells groan
robed in the door the preceptor
noisome with quipsters prayerful moan
blesses those who enter
the way to this temple city of tombs
climbs amid roses yellowing blooms
fragments of mouldering biers
'till black-clad each mourner his station assumes
bows there deeply in tears
- published: 03 Sep 2012
- views: 236
Youtube results:
4:06
The Epistle to Titus (Church Living 2009)
Young people in the church in Malabon gave their time during vacation to gather, and pursu...
published: 04 Jun 2009
The Epistle to Titus (Church Living 2009)
Young people in the church in Malabon gave their time during vacation to gather, and pursue Christ. Background music: The Epistle to Titus
- published: 04 Jun 2009
- views: 2769
12:57
"GO HOME, DAVID": An epistle to David Willetts
Activists from Cambridge Defend Education shutdown David Willetts' talk at the University ...
published: 25 Nov 2011
"GO HOME, DAVID": An epistle to David Willetts
Activists from Cambridge Defend Education shutdown David Willetts' talk at the University of Cambridge
- published: 25 Nov 2011
- views: 14970
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